Mission-Based Indigenous Production at the Weipa Presbyterian Mission, Western Cape York Peninsula (1932–66)

Abstract

Previous research on remote nineteenth-and early twentieth-century Indigenous missions in northern and central Australia point to their often tenuous existence and the complex nature of engagements between Christian Missionaries and Indigenous people. This paper explores the contribution and significance of Indigenous production of wild foods in the context of one such settlement located at Weipa on Cape York Peninsula, north eastern Australia. It is premised on the assertion that investigation of the economies of these often remote settlements has the potential to reveal much about the character of cross-cultural engagements within the context of early mission settlements. Many remote missions had a far from secure economic basis and were sometimes unable to produce the consistent food supplies that were central to their proselytizing efforts. In this paper it is suggested that Indigenous-produced wild foods were of significant importance to the mission on a day-to-day basis in terms of their dietary contribution (particularly in terms of protein sources) and were also important to Indigenous people from a social and cultural perspective. We develop this argument through the case study of culturally modified trees that resulted from the collection of wild honey.

Report on excavation of a shell mound site at Mandjungaar, western Cape York Peninsula

“…Eleven references to visits to Mandjungaar are reported between 1934and 1936(McKay 1934, 1935Winn 1936), all of which took place between January and March at the height of the monsoon. Most of these visits appear to have been part of a wider practice that is well-documented at this time, whereby mission residents travelled away from the settlement for weeks at a time, and often returned with food such as sugarbag (wild honey), game or shellfish that could be exchanged at the mission store (see Morrison et al 2010 Mother, Councillors and Self went in punt to "Manjunga" in Punt, killed the two pigs -returning 8.15pm. Village were given one pig to share.…”

Remembering the mother mission: exploring trauma, cultural heritage values and identity at Mapoon, a former mission village in Western Cape York, Queensland

“…There is a substantial body of previous archaeological, anthropological and historical research relating to north-western Cape York and the former Presbyterian missions of this region (Chase 1980;Dalley and Memmott 2010;Greer 1996;Greer 2009;Halse 1993;Hicks et al 2009;Morrison 2010;Ratican 2009;Strang 1997;von Sturmer 1980;Warby 2000). Roth 1897Roth , 1900Roth , 1907Roth , 1984.…”

“…Nonetheless, former mission villages and government settlements have gained popularity as the focus of research projects and studies in heritage and archaeology over the last 40 years (e.g. Dalley 2012;Dalley and Memmott 2010;Lydon 2009aLydon , 2009bMorrison et al 2010;Ratican 2009 it does not end at monuments and collections of objects. It also includes traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe or the knowledge and skills to produce traditional crafts (United Nations Educational 2014).…”

“…This does not preclude oral history, archival research or geophysical techniques used to record and identify material culture. These forms of archaeological practice are well utilised in historical archaeology and social archaeology in Australia and abroad, particularly focusing on former missions and government settlements (Birmingham 1992;David et al 2006;Godwin 2010;Griffin 2010;Lydon 2009b;Majewski and Gaimster 2009;Middleton 2008;Morrison 2010 (Colley 2002:101;Dalley 2004:1, Davidson et al 1995 (2003) and McNiven and Russell (2005). I discuss the relevance of other understandings of identity formation in relation to cultural domains (Trigger, 1985(Trigger, , 1992 and 'intercultural analysis' (Merlan 2005;Hinkson and Smith 2005) …”

“…Although these powers were restrictive, many Indigenous people in Queensland still maintained cultural practices, kinship networks and in some cases, their language (for examples in Cape York Peninsula and Gulf of Carpentaria, refer to anthropological case studies undertaken at Mornington Island, Weipa, Aurukun, Weipa, Hopevale and Doomadgee (Dalley and Memmott 2010;McConnel 1936McConnel -1937McConnel 1957;Memmott 1979Memmott , 2007Morrison et al 2010;Pearson 1986Pearson , 1998Trigger 1985Trigger , 1992.…”